Atenção Plena
O termo atenção plena, mente alerta ou ainda consciência plena (ing. mindfulness, al. Achtsamkeit, fr. pleine conscience) designa uma atitude mental que se caracteriza por uma atenção ampla e tolerante dirigida a todos os fenômenos que se manifestam na mente consciente - ou seja todo tipo de pensamento, fantasias, recordações, sensações e emoções percebidas no campo de atenção são percebidas e aceitas como elas são.
O treinamento e aprendizado dessa forma de atenção, geralmente através de meditação e de outros exercícios afins, permite ao indivíduo uma maior tomada de consciência de seus processos mentais e de suas ações.
A atenção plena, originalmente um conceito da meditação budista, desempenha um papel importante em várias formas recentes de psicoterapia, como a terapia comportamental dialética, o programa de redução do estresse baseado na mente alerta e a terapia de aceitação e compromisso.
Índice
1 Atenção plena no Budismo (Sati)
2 Atenção plena e psicoterapia
3 Referências
4 Bibliografia
5 Ligações externas
Atenção plena no Budismo (Sati)
Na tradição espiritual budista a quarta das Quatro Nobres Verdades refere-se ao caminho que conduz ao fim do sofrimento. As oito seções em que se subdivide esse caminho, chamado por isso Nobre Caminho Óctuplo, apresentam-se divididas em três grupos, o terceiro dos quais (Samadhi, meditação ou concentração) refere-se à disciplina necessária para se obter o controle sobre a própria mente, e assim, o fim do sofrimento.
A disciplina meditativa engloba assim três seções: o esforço correto (Samma Vayamo) para melhorar, a atenção plena correta (Samma Sati) e a meditação correta (Samma Samadhi).
Atenção plena designa, nesse contexto, um prestar atenção àquilo que é, de momento a momento.
A prática da atenção plena ensina a suspender temporariamente todos os conceitos, imagens, juízos de valor, interpretações, comentários mentais e opiniões, conduzindo a mente a uma maior precisão, compreensão, equilíbrio e organização.
Atenção plena e terapia
O uso de técnicas de meditação budista para fins medicinais-psicoterapeuticos é registrado pelo menos desde o século VIII, quando o monge zen-budista japonês Guifeng Zongmi descreveu, entre seus cinco tipos de meditação, um tipo dedicado às pessoas comuns, completamente isento de objetivos religiosos e voltado à saúde física e mental[3]. Uma maior divulgação da meditação ocorreu, no entanto, apenas na década de 60 do séc. XX, com a vinda do monge budista vietnamita Thich Nhat Hanh[4] [5].
Nos últimos anos um grande número de autores e pesquisadores, entre eles o médico americano Jon Kabat-Zinn e os psicólogos americanos Marsha M. Linehan e Steven C. Hayes, vêm se dedicando ao trabalho de oferecer para a meditação um referencial teórico científico, possibilitando assim seu uso terapêutico independentemente da conceituação religiosa budista e abrindo sua prática para um público mais amplo. A pesquisa mais recente oferece indícios de que uma série de terapias baseadas na atenção plena podem ser bem sucedidas no tratamento de dores crônicas[6], de estresse[7], e de comportamento suicidal recorrente[8].
Referências
↑ Bishop, S.R., Lau, M., Shapiro, S., Carlson, L., et al. (2004). "Mindfulness: A Proposed Operational Definition", Clin Psychol Sci Prac 11:230–241.
↑ Bhavana Society Plena atenção hábil - Parte 1.
↑ Fischer-Schreiber, Ingrid, Franz-Karl Ehrhard, Michael S. Diener & Michael H. Kohn (trans.) (1991). The Shambhala Dictionary of Buddhism and Zen. Boston: Shambhala.
↑ Thich Nhat Hanh. BBC (2006-04-04). Página visitada em 2008-05-25. "Thich Nhat Hanh is a world renowned Zen master, writer, poet, scholar, and peacemaker. With the exception of the Dalai Lama, he is today's best known Buddhist teacher"
↑ Thich Nhat Hanh. Time (November 5, 2006). Página visitada em 2008-05-25. "One of the most important religious thinkers and activists of our time, Nhat Hanh understood, from his own experience, why popular secular ideologies and movements?nationalism, fascism, communism and colonialism?unleashed the unprecedented violence of the 20th century.[...] Nhat Hanh, now 80 years old and living in a monastery in France, has played an important role in the transmission of an Asian spiritual tradition to the modern, largely secular West."
↑ McCracken, L., Gauntlett-Gilbert, J., and Vowles K.E. (2007). "The role of mindfulness in a contextual cognitive-behavioral analysis of chronic pain-related suffering and disability", Pain 131.1:63-69.
↑ Grossman, P., Niemann, L., Schmidt, S., and Walach, H. (2004). "Mindfulness-based stress reduction and health benefits: A meta-analysis", Journal of Psychosomatic Research 57:35–43.
↑ Williams, J.M.G., Duggan, D.S., Crane, C., and Fennell, M.J.V. (2006). "Mindfulness-Based cognitive therapy for prevention of recurrence of suicidal behavior", J Clin Psychol 62:201-210.
Bibliografia
Bell, L. G. (2009). "Mindful Psychotherapy". J. of Spirituality in Mental Health 11:126-144.
Bishop, S.R., Lau, M., Shapiro, S., Carlson, L., et al. (2004). "Mindfulness: A Proposed Operational Definition", Clin Psychol Sci Prac 11:230–241. (Em inglês)
Fischer-Schreiber, Ingrid, Franz-Karl Ehrhard, Michael S. Diener & Michael H. Kohn (trans.) (1991). The Shambhala Dictionary of Buddhism and Zen. Boston: Shambhala. ISBN 0-87773-520-4
Germer, Christopher K.; Siegel, Ronald D. & Fulton, Paul R. (2005). Mindfulness and Psychotherapy. The Guilford Press. ISBN: 1593851391
Grossman, P., Niemann, L., Schmidt, S., and Walach, H. (2004). "Mindfulness-based stress reduction and health benefits: A meta-analysis", Journal of Psychosomatic Research 57:35–43.
Hanh, Thich Nhat (2004). Os cinco treinamentos para a mente alerta. Vozes. ISBN: 8532630308.
Kabat-Zinn, John(2009). Achtsamkeit für Anfänger. Freiamt a. Sch.: Arbor-Verlag. ISBN 978-3-936855-61-6
McCracken, L., Gauntlett-Gilbert, J., and Vowles K.E. (2007). "The role of mindfulness in a contextual cognitive-behavioral analysis of chronic pain-related suffering and disability", Pain 131.1:63-69.
Melemis, Steven M. (2008). Make Room for Happiness: 12 Ways to Improve Your Life by Letting Go of Tension. Better Health, Self-Esteem and Relationships. Modern Therapies. ISBN 978-1-897572-17-7
Williams, J.M.G., Duggan, D.S., Crane, C., and Fennell, M.J.V. (2006). "Mindfulness-Based cognitive therapy for prevention of recurrence of suicidal behavior", J Clin Psychol 62:201-210.
Williams, Mark, John Teasdale, Zindel Segal, and Jon Kabat-Zinn (2007). The Mindful Way through Depression: Freeing Yourself from Chronic Unhappiness. Guilford Press. ISBN 978-1-59385-128-6.
terça-feira, 17 de agosto de 2010
quarta-feira, 4 de agosto de 2010
Artes Oida( Para você se conhecer melhor)
OIDArts
OIDA-terápia, y OIDA Arts
Las tradiciones místicas y la creatividad humana han plasmado un sin número de expresiones de agradecimiento y alegría a través de las más diversas manifestaciones del lenguaje artístico, impregnado por un intenso sentimiento de fe.
La OIDAterapia recomienda vivenciar y expresar nuestra fe a través de la práctica de las OIDArts en el nivel de fe donde uno se sienta más inclinado.
Lo que llama más la atención es el hecho de que las OIDA Arts tradicionales se han manifestado en un sin número de expresiones artísticas tales como: la arquitectura, la pintura y el diseño de íconos, los bailes sagrados, las artes sanadoras, el cuento motivador, el arte virtual, el teatro, el arte culinario, el arte religioso, la música y muchos más.
En las antiguas escrituras de la India se habla de 64 artes que se vinculan directamente con el cultivo de la fe. Sabemos bien que las expresiones artísticas atraen a todas las personas y como toda belleza tiene su fuente.
Podemos notar como el origen de la fe y el origen de las OIDA Arts tiene su centro en la mística invitación de Dios hacia con todos los seres.
La posición constitucional de cada ser tiene como base una intensa necesidad de belleza y dulzura, por lo cual, las OIDA Arts le permite a uno encontrarse con aquello que realmente es capaz de responder a esa sed interior , además, nos ayuda a que intuitivamente podamos sentir una real conección y compromiso con aquella belleza y dulzura de la cual nos referimos anteriormente.
Sin duda, sentir esa conección nos ayuda a reaccionar ante potenciales dudas e incertidumbres junto con sus correspondientes frustraciones. Y esto lo podemos ver claramente en el folcklore de cada país, donde encontramos una gran cuota de espiritualidad e inocencia, la cual es abrazada con muchas ganas por toda la población.
Las OIDArts en conjunto con las enseñanzas de la OIDA-terápia pueden transformarse en una poderosa herramienta para despertar esa maravillosa fe que ya llevamos potencialmente en nuestro interior. A través de las diversas practicas de OIDA Arts la devoción se vuelve algo natural, algo que se puede celebrar con alegría y la alegría es, por supuesto, una de las mejores medicinas.
Hoy en día, las OIDA Arts han sido substituidas por artes que promueven la promiscuidad, la violencia, la codicia, etc. Y es por eso que las personas enferman.
Otro arte muy interesante que se puede mencionar aquí por su aceptación casi universal en el día de hoy es el arte del Yoga. Originario de las escrituras más antiguas de la India y también parcialmente acreditado por las enseñanzas del sabio Patanjali, el yoga ha conquistado el interés del mundo tanto así que en un nivel introductorio es parte de las recomendaciones de sanación en el área de la OIDAterápia general.
Obviamente cuando uno profundiza por la línea de la
OIDA-veda-terapia, el yoga nos lleva a sorprendentes profundidades que se pueden conocer a través de ese particular camino de fe.
Uno de los fenómenos más importantes de la OIDAterapia tiene relación directa con el hecho de comprender la diferencia entre el cuerpo y la consciencia, ya que allí está la semilla original de toda fe.
Pues justamente creyendo, comprendiendo y realizando que somos seres espirituales, que tenemos un cuerpo pero a la vez no somos este cuerpo logramos tomar consciencia de nuestra real identidad.
De una manera u otra podemos decir que todas las tradiciones místicas se basan en esta fe, y este tipo de consciencia es lo que define a las OIDArts en sus más diversas formas.
La fe tiene mucha potencia y puede transformarse fácilmente en una necesidad , vivir sin ella es imposible ya que incluso por el solo hecho de negar la fe en lo trascendental ya estamos creando otro tipo de fe.
Uno tiene pleno derecho a vivir su propia fe, pero la importancia de la fe es justamente el resultado positivo que pueda tener para el individuo y la sociedad, porque sin duda alguna también podemos encontrar muchos tipos inútiles de fe o peor aun peligrosas para la sociedad y el individuo tales como: fanatismo, sectarismo, etc.
Un trabajo favorable en OIDArts puede ser, en algunos casos no muy facil debido a que los mismos OIDArtistas deben tener un elevado nivel de consciencia, así como también el OIDAterapeuta. Justamente las terapias se utilizan con el fin de sanar y potencialmente producir nuevos terapeutas como tambien es el caso de los Alcoholicos Anónimos donde vemos que el ex-adicto tiene como metodología su propia experiencia de sanación , y ayudar a otros que estan en peores condiciones. Obviamente el proceso no es perfecto y hay posibilidades de recaidas, lo que no descalifica el intento.
Máximas de OIDA Arts
-OIDArt permite entender los estados constitucionales del Ser
-OIDArt entrega titulaciones y se adapta a las diferentes tradiciones místicas,
-OIDArt es una escuela mucho más potente que otras escuelas impersonalistas , ya que ellos no tienen bases fundamentales.
-Podemos juzgar el impacto de una terapia apoyada en OIDArtes por el resultado. Los parámetros de la OIDAterapia son claros. Fe en una actitud favorable hacia todos, fe en hacerse útil para el bienestar de otros inclusivo las animales y una aceptación de su plena responsabilidad por todo lo que hace o dice es una fe constructiva para afirmarse en su progreso.
-No hay nada mas bello y auspicioso que la verdad, SATYAM SHIVAM SUNDARAM por eso la -OIDAterapia es belleza la OIDA Arts son la inspiración para celebrar su fe, como forma de expresarla, fortalecerla, enseñarla, lasOIDArts que hacen esta vida manejable son la canción sagrada, la danza sagrada, las formas de sanción, las deidades, las construcciones y es lo que permite desarrollar la fe.
-OIDA Arts es una metodología desarrollada por nuestros psicólogos para crecer en nuestra fe.
-Escuela de danza, teatro, artes sagradas, música, consciencia
-Oidarts es un regalo de las verdaderas tradiciones misticas.
Ejemplos de OIDA veda Arts
-Conscious ballet. (El ballet mundano contemporáneo es sólo adoración al cuerpo.)
-Música del alma terapia: el arte que remueve los prejuicios. El arte del amor universal
-OIDArts sanación mediante ayurveda
-La música secreta del alma
-OIDArt School, la escuela del lenguaje de la danza teatral. (Natya terapia)
-Se puede enlazar con cArt therapies, un festival de meditación
-Ayurveda OIDArt de sanación OIDArt de concentración es Hata Yoga pranayama
-Cocina Vegetariana OIDArt de comida sagrada.
-Conferencias OIDArt de la escritura. ( oida arte de el hablar es la oratoria de las escrituras.)
OIDA-terápia, y OIDA Arts
Las tradiciones místicas y la creatividad humana han plasmado un sin número de expresiones de agradecimiento y alegría a través de las más diversas manifestaciones del lenguaje artístico, impregnado por un intenso sentimiento de fe.
La OIDAterapia recomienda vivenciar y expresar nuestra fe a través de la práctica de las OIDArts en el nivel de fe donde uno se sienta más inclinado.
Lo que llama más la atención es el hecho de que las OIDA Arts tradicionales se han manifestado en un sin número de expresiones artísticas tales como: la arquitectura, la pintura y el diseño de íconos, los bailes sagrados, las artes sanadoras, el cuento motivador, el arte virtual, el teatro, el arte culinario, el arte religioso, la música y muchos más.
En las antiguas escrituras de la India se habla de 64 artes que se vinculan directamente con el cultivo de la fe. Sabemos bien que las expresiones artísticas atraen a todas las personas y como toda belleza tiene su fuente.
Podemos notar como el origen de la fe y el origen de las OIDA Arts tiene su centro en la mística invitación de Dios hacia con todos los seres.
La posición constitucional de cada ser tiene como base una intensa necesidad de belleza y dulzura, por lo cual, las OIDA Arts le permite a uno encontrarse con aquello que realmente es capaz de responder a esa sed interior , además, nos ayuda a que intuitivamente podamos sentir una real conección y compromiso con aquella belleza y dulzura de la cual nos referimos anteriormente.
Sin duda, sentir esa conección nos ayuda a reaccionar ante potenciales dudas e incertidumbres junto con sus correspondientes frustraciones. Y esto lo podemos ver claramente en el folcklore de cada país, donde encontramos una gran cuota de espiritualidad e inocencia, la cual es abrazada con muchas ganas por toda la población.
Las OIDArts en conjunto con las enseñanzas de la OIDA-terápia pueden transformarse en una poderosa herramienta para despertar esa maravillosa fe que ya llevamos potencialmente en nuestro interior. A través de las diversas practicas de OIDA Arts la devoción se vuelve algo natural, algo que se puede celebrar con alegría y la alegría es, por supuesto, una de las mejores medicinas.
Hoy en día, las OIDA Arts han sido substituidas por artes que promueven la promiscuidad, la violencia, la codicia, etc. Y es por eso que las personas enferman.
Otro arte muy interesante que se puede mencionar aquí por su aceptación casi universal en el día de hoy es el arte del Yoga. Originario de las escrituras más antiguas de la India y también parcialmente acreditado por las enseñanzas del sabio Patanjali, el yoga ha conquistado el interés del mundo tanto así que en un nivel introductorio es parte de las recomendaciones de sanación en el área de la OIDAterápia general.
Obviamente cuando uno profundiza por la línea de la
OIDA-veda-terapia, el yoga nos lleva a sorprendentes profundidades que se pueden conocer a través de ese particular camino de fe.
Uno de los fenómenos más importantes de la OIDAterapia tiene relación directa con el hecho de comprender la diferencia entre el cuerpo y la consciencia, ya que allí está la semilla original de toda fe.
Pues justamente creyendo, comprendiendo y realizando que somos seres espirituales, que tenemos un cuerpo pero a la vez no somos este cuerpo logramos tomar consciencia de nuestra real identidad.
De una manera u otra podemos decir que todas las tradiciones místicas se basan en esta fe, y este tipo de consciencia es lo que define a las OIDArts en sus más diversas formas.
La fe tiene mucha potencia y puede transformarse fácilmente en una necesidad , vivir sin ella es imposible ya que incluso por el solo hecho de negar la fe en lo trascendental ya estamos creando otro tipo de fe.
Uno tiene pleno derecho a vivir su propia fe, pero la importancia de la fe es justamente el resultado positivo que pueda tener para el individuo y la sociedad, porque sin duda alguna también podemos encontrar muchos tipos inútiles de fe o peor aun peligrosas para la sociedad y el individuo tales como: fanatismo, sectarismo, etc.
Un trabajo favorable en OIDArts puede ser, en algunos casos no muy facil debido a que los mismos OIDArtistas deben tener un elevado nivel de consciencia, así como también el OIDAterapeuta. Justamente las terapias se utilizan con el fin de sanar y potencialmente producir nuevos terapeutas como tambien es el caso de los Alcoholicos Anónimos donde vemos que el ex-adicto tiene como metodología su propia experiencia de sanación , y ayudar a otros que estan en peores condiciones. Obviamente el proceso no es perfecto y hay posibilidades de recaidas, lo que no descalifica el intento.
Máximas de OIDA Arts
-OIDArt permite entender los estados constitucionales del Ser
-OIDArt entrega titulaciones y se adapta a las diferentes tradiciones místicas,
-OIDArt es una escuela mucho más potente que otras escuelas impersonalistas , ya que ellos no tienen bases fundamentales.
-Podemos juzgar el impacto de una terapia apoyada en OIDArtes por el resultado. Los parámetros de la OIDAterapia son claros. Fe en una actitud favorable hacia todos, fe en hacerse útil para el bienestar de otros inclusivo las animales y una aceptación de su plena responsabilidad por todo lo que hace o dice es una fe constructiva para afirmarse en su progreso.
-No hay nada mas bello y auspicioso que la verdad, SATYAM SHIVAM SUNDARAM por eso la -OIDAterapia es belleza la OIDA Arts son la inspiración para celebrar su fe, como forma de expresarla, fortalecerla, enseñarla, lasOIDArts que hacen esta vida manejable son la canción sagrada, la danza sagrada, las formas de sanción, las deidades, las construcciones y es lo que permite desarrollar la fe.
-OIDA Arts es una metodología desarrollada por nuestros psicólogos para crecer en nuestra fe.
-Escuela de danza, teatro, artes sagradas, música, consciencia
-Oidarts es un regalo de las verdaderas tradiciones misticas.
Ejemplos de OIDA veda Arts
-Conscious ballet. (El ballet mundano contemporáneo es sólo adoración al cuerpo.)
-Música del alma terapia: el arte que remueve los prejuicios. El arte del amor universal
-OIDArts sanación mediante ayurveda
-La música secreta del alma
-OIDArt School, la escuela del lenguaje de la danza teatral. (Natya terapia)
-Se puede enlazar con cArt therapies, un festival de meditación
-Ayurveda OIDArt de sanación OIDArt de concentración es Hata Yoga pranayama
-Cocina Vegetariana OIDArt de comida sagrada.
-Conferencias OIDArt de la escritura. ( oida arte de el hablar es la oratoria de las escrituras.)
terça-feira, 3 de agosto de 2010
Conhecimentio e fe
Ways of Acquiring
Knowledge and Faith
Based on the knowledge of the Vedas, we have a practical understanding of how and why Western psychologists are going wrong in their understanding of the phenomena of consciousness all together.
There are different levels of consciousness and different ways of acquiring consciousness and knowledge. Presently we have a more or less limited awareness of reality, according to the knowledge we have acquired up to now. Depending on the way knowledge is acquired, our awareness will grow accordingly. The three ways of acquiring knowledge are:
Direct perception
This is called pratyaksa or direct sensual perception. Being to certain extents conditioned by the physical experience of life, we do not have a direct perception of consciousness. Rather we are bound to look upon everything as a kind of physical phenomena. We can only perceive the gross reality by smelling, tasting, seeing, touching and hearing about the same qualities of the manifested world.
Thus we can never adopt an impartial vision about faith and the soul in terms of relevance. We are confined and imprisoned by the shackles of our senses. We can understand this by using the example of the eye.
Our eye can not see things which are very far away. At the same time it can not see things, which are very close, like the eye lids. In other words there is only a certain spectrum of experience and this is very limited and gross. Therefore faith, soul, creator, etc. can be considered by some people as fabrications of the human mind.
Deduction, logic and comparison
Above the sensual perception, there is the way of expanding one’s awareness through experimentation, comparison, logic and study. This process is called anumana.
A very important question in this process is the causal effect. What causes what, and what are the effects of different interactions in the physical world? The mind and intellect are playing the most prominent role in anumana.
As this process is based on the experience of our physical senses or the thoughts and knowledge of others (which is again at some point based on sensual perception), it is again limited, even though some deeper awareness can be there.
Anumana allows us at least to take into consideration that there are things which we cannot see. Still it is not broad-minded enough to simply accept information, which could be revealed in one way or another from a higher dimension.
This is a symptom of weak faith. As the process is very speculative, we can never come to the final conclusion about higher truths of existence. Revelations from higher dimensions are as real as there is a cause for every dimension. As there is a father of every son, there is also a creator of everything created. It is not an unreasonable proposal at all.
Through spiritual practice and inner quest
When we enter into the third way of acquiring knowledge, which is called sabda, we see it confirmed that there is knowledge of great importance, which cannot be verified with pratyaksa nor with anumana. Such type of knowledge can be received and realized only through faith and spiritual practice and it can be further established by prayer or inner conversation with the Master within all of us.
On the platform of anumana we tend to speculate a little bit about everything. Eventually in the end we cannot develop a real determination or strong faith of any kind. We tend to see everything in relative terms, and to such a degree that even our theoretical knowledge of positive religious and moral principles is of no avail to situate us in a healthy harmonious situation.
Sabda on the contrary is the divine revelation as documented in the holy Vedic scriptures. Every principle of truth is announced therein. Receiving sabda from the appropriate source brings about a growth of awareness and allows us to do as much additional research into transcendence as we like, or until we are satisfied with the result.
We can see that there are tremendous differences of awareness of reality in accordance with the faith we have, and resulting from that, differences in the system in acquiring knowledge we use. By helping to expand another person’s awareness, we can help them to solve problems. One may be dreaming of a lion and being scared, but as soon as the person wakes up, they will realize that that there is no reason to be afraid.
In the same way by expanding our awareness towards the understanding of the all-good and all-meaningful purpose of life and existence we can overcome the difficulties of our present situation.
By understanding the different levels of individual consciousness and how this consciousness is being formed by different social circumstances of life, and at the same time how it influences and forms the social environment, we learn how to help people allow positive influences to enter their lives and how to help them to protect themselves from destructive influences.
No environment in this world is absolutely good or bad. We have only to find out how to adjust properly. In other words there is no perfect world, as long as we do not rise to a perfect level of awareness and appropriate action.
In India we can see, for example, how the specific ritualism, popular teachers and popular interpretations of teachings impress people. They impress them so much that sometimes apparently ridiculous ideas, which contradict the very same sacred revelations they are based upon, are deeply ingrained into the faulty behavior of individuals.
For example the Vedas state very clearly that the human being should be considered exclusively for their personal qualities and by their work, not by their birth. The very so-called preachers of Vedic wisdom, the Brahmins, have a strong current insisting to the contrary. They claim that only by being born in a Brahmin family, one gets entitled to act as a Brahmin in society.
It is mainly the interest for name, fame and money which spoils the social atmosphere and which creates all the disturbances on an individual as well as on a collective level. These lower interests appear sometimes as materialistic concepts and sometimes they hide themselves behind the banner of religion. Our environment is loaded with preconceived faulty notions of the past, and all of them are the basis for the faulty assumptions and teachings of the present.
Doubt and faith
In the spiritual quest and in the search for true health, it is really important to question all values. We have to personally knock at the door of truth within our heart and keep our eyes open for sensible trustworthy revelations, as we go through our natural process of accepting and rejecting, between doubt and faith. As naturally as there must be doubt there can also be faith, the opposite of doubting. Doubting has been established within the creation to help us find what we can trust in.
When we find what we can trust in, at that moment we can exercise the doubting of the doubting process as such and embrace our faith whole-heartedly. We may call this process anumana with the support of sabda.
“Is there still doubt about how we can have full faith?”
The power of discrimination is God-given and faith is the crown-jewel of having properly exercised our evaluation.
Doubt and faith have accompanied us since the childhood. As a child we did not say that we trusted a certain person. We said rather or not we liked or disliked a person. If you liked someone you would go anywhere with them, despite what they might say to you. And if you did not like someone, even if it was your father or mother, you would not submit to their directions, at least internally.
Therefore OIDA-therapy increases faith and decreases doubt so that a you can search for a healthy environment of individuals, where you can happily put your full faith. Such an environment will help you to become healthier or more spiritually advanced, if you prefer to see it that way.
Knowledge and Faith
Based on the knowledge of the Vedas, we have a practical understanding of how and why Western psychologists are going wrong in their understanding of the phenomena of consciousness all together.
There are different levels of consciousness and different ways of acquiring consciousness and knowledge. Presently we have a more or less limited awareness of reality, according to the knowledge we have acquired up to now. Depending on the way knowledge is acquired, our awareness will grow accordingly. The three ways of acquiring knowledge are:
Direct perception
This is called pratyaksa or direct sensual perception. Being to certain extents conditioned by the physical experience of life, we do not have a direct perception of consciousness. Rather we are bound to look upon everything as a kind of physical phenomena. We can only perceive the gross reality by smelling, tasting, seeing, touching and hearing about the same qualities of the manifested world.
Thus we can never adopt an impartial vision about faith and the soul in terms of relevance. We are confined and imprisoned by the shackles of our senses. We can understand this by using the example of the eye.
Our eye can not see things which are very far away. At the same time it can not see things, which are very close, like the eye lids. In other words there is only a certain spectrum of experience and this is very limited and gross. Therefore faith, soul, creator, etc. can be considered by some people as fabrications of the human mind.
Deduction, logic and comparison
Above the sensual perception, there is the way of expanding one’s awareness through experimentation, comparison, logic and study. This process is called anumana.
A very important question in this process is the causal effect. What causes what, and what are the effects of different interactions in the physical world? The mind and intellect are playing the most prominent role in anumana.
As this process is based on the experience of our physical senses or the thoughts and knowledge of others (which is again at some point based on sensual perception), it is again limited, even though some deeper awareness can be there.
Anumana allows us at least to take into consideration that there are things which we cannot see. Still it is not broad-minded enough to simply accept information, which could be revealed in one way or another from a higher dimension.
This is a symptom of weak faith. As the process is very speculative, we can never come to the final conclusion about higher truths of existence. Revelations from higher dimensions are as real as there is a cause for every dimension. As there is a father of every son, there is also a creator of everything created. It is not an unreasonable proposal at all.
Through spiritual practice and inner quest
When we enter into the third way of acquiring knowledge, which is called sabda, we see it confirmed that there is knowledge of great importance, which cannot be verified with pratyaksa nor with anumana. Such type of knowledge can be received and realized only through faith and spiritual practice and it can be further established by prayer or inner conversation with the Master within all of us.
On the platform of anumana we tend to speculate a little bit about everything. Eventually in the end we cannot develop a real determination or strong faith of any kind. We tend to see everything in relative terms, and to such a degree that even our theoretical knowledge of positive religious and moral principles is of no avail to situate us in a healthy harmonious situation.
Sabda on the contrary is the divine revelation as documented in the holy Vedic scriptures. Every principle of truth is announced therein. Receiving sabda from the appropriate source brings about a growth of awareness and allows us to do as much additional research into transcendence as we like, or until we are satisfied with the result.
We can see that there are tremendous differences of awareness of reality in accordance with the faith we have, and resulting from that, differences in the system in acquiring knowledge we use. By helping to expand another person’s awareness, we can help them to solve problems. One may be dreaming of a lion and being scared, but as soon as the person wakes up, they will realize that that there is no reason to be afraid.
In the same way by expanding our awareness towards the understanding of the all-good and all-meaningful purpose of life and existence we can overcome the difficulties of our present situation.
By understanding the different levels of individual consciousness and how this consciousness is being formed by different social circumstances of life, and at the same time how it influences and forms the social environment, we learn how to help people allow positive influences to enter their lives and how to help them to protect themselves from destructive influences.
No environment in this world is absolutely good or bad. We have only to find out how to adjust properly. In other words there is no perfect world, as long as we do not rise to a perfect level of awareness and appropriate action.
In India we can see, for example, how the specific ritualism, popular teachers and popular interpretations of teachings impress people. They impress them so much that sometimes apparently ridiculous ideas, which contradict the very same sacred revelations they are based upon, are deeply ingrained into the faulty behavior of individuals.
For example the Vedas state very clearly that the human being should be considered exclusively for their personal qualities and by their work, not by their birth. The very so-called preachers of Vedic wisdom, the Brahmins, have a strong current insisting to the contrary. They claim that only by being born in a Brahmin family, one gets entitled to act as a Brahmin in society.
It is mainly the interest for name, fame and money which spoils the social atmosphere and which creates all the disturbances on an individual as well as on a collective level. These lower interests appear sometimes as materialistic concepts and sometimes they hide themselves behind the banner of religion. Our environment is loaded with preconceived faulty notions of the past, and all of them are the basis for the faulty assumptions and teachings of the present.
Doubt and faith
In the spiritual quest and in the search for true health, it is really important to question all values. We have to personally knock at the door of truth within our heart and keep our eyes open for sensible trustworthy revelations, as we go through our natural process of accepting and rejecting, between doubt and faith. As naturally as there must be doubt there can also be faith, the opposite of doubting. Doubting has been established within the creation to help us find what we can trust in.
When we find what we can trust in, at that moment we can exercise the doubting of the doubting process as such and embrace our faith whole-heartedly. We may call this process anumana with the support of sabda.
“Is there still doubt about how we can have full faith?”
The power of discrimination is God-given and faith is the crown-jewel of having properly exercised our evaluation.
Doubt and faith have accompanied us since the childhood. As a child we did not say that we trusted a certain person. We said rather or not we liked or disliked a person. If you liked someone you would go anywhere with them, despite what they might say to you. And if you did not like someone, even if it was your father or mother, you would not submit to their directions, at least internally.
Therefore OIDA-therapy increases faith and decreases doubt so that a you can search for a healthy environment of individuals, where you can happily put your full faith. Such an environment will help you to become healthier or more spiritually advanced, if you prefer to see it that way.
Question and Answer Therapy:
INTRODUCTION TO
QUESTIONNAIRES
There are two simple general OIDA therapies:
(1) The therapy in speaking about God:
Due to atheistic propaganda, it has become increasingly rare to find people speaking about God. They usually feel foolish, superstitious, and antiscientific when speaking about God. Another reason they do not like to speak about God is because they are tired of hearing about God from people whose involvement with crimes against humanity is well know. What to speak of when the talk about God is permeated by fear-instilling fundamentalism.
OIDA therapy cures this illness by being open towards all mystic traditions. OIDA therapy delivers freedom of thought and the right and need to reject what is not acceptable to common sense and our inner voice. OIDA therapy brings about awareness of how necessary it is to have faith if one wishes to reach the sane behavior area of the healing circle.
OIDA therapy permits one to see the beauty of the influence of faith in real God Consciousness and the danger of its absence. OIDA therapy returns the awareness of the need to consider the importance of God Consciousness for practical and impartial understanding of almost any topic.
OIDA therapy removes the possibility of tyranny in the realm of thought, faith, and free speech due to its understanding of the nature of thought, words, and convictions. As in religious circles, where the talk of God is very natural, OIDA therapy allows us to introduce God to all topics, but being free of the limiting dogmatism of certain religious groups and narrow minded prejudiced conceptions.
OIDA therapy opens one’s awareness to the beauty of transcendental thought.
OIDA therapy shows how easily divine conceptions and teachings have been misused by those who have no faith themselves but craftily use the faith of others to exploit them in different ways. Unless such topics are understood, the mind of the OIDA therapy patient will remain affected by fear of further deceptions.
OIDA therapy conversations involving God can help greatly in this regard, taking into account the basic faith in the generating powers of Mother Nature as was present in the ancient cultures of mother earth.
Today’s social anthropologists may discuss such historical elements of human faith under their atheistic prejudice, and thus miss the point of their own transcendental nature as living souls maintained by that very nature whose transcendental characteristic they ridicule or ignore.
Unfortunately, often times they themselves are amongst the victims of substance abuse and depression. Thus, they can also greatly benefit by studying the nature of the healing circle under the influence of OIDA therapy God-centered conversations.
A second very interesting aspect of OIDA therapy, is the old transcendental tradition of having the freedom and need to ask questions of any nature by the help-seeking patient. OIDA therapy provides information about the tradition and the questions and answers present in different mystical faiths. This, however, cannot fully substitute the personal experience of sitting at the feet of a self-realized master and receiving his answers to our doubts.
OIDA therapy God-centered conversations, however, can remove many fears and doubts about our own faith and need for further spiritual development. Thus, it can open the path towards finding personal spiritual guidance in the patient. This principle takes us to the second general OIDA therapy, the question and answer therapy.
(2) The OIDA Question and Answer Therapy:
OIDA therapy calls for open discussion and questioning. The entire world is made up of questions and answers. OIDA therapy allows us to present classical questions, and we can see what the different mystical traditions have given us as answers.
OIDA therapy gives the patient the feeling that faith can only become strong when his basic doubts about God and human duties are diminishing.
The nature of the soul and its responsibilities are central issues of such conversations. If people are afraid to ask questions and express their doubts, the natural joy of expanding consciousness cannot manifest.
Thus, this OIDA “question and answer” therapy program may be either a personal therapy or group therapy that opens doors, allowing us to revise any misconceptions we may have about faith.
QUESTIONNAIRES
There are two simple general OIDA therapies:
(1) The therapy in speaking about God:
Due to atheistic propaganda, it has become increasingly rare to find people speaking about God. They usually feel foolish, superstitious, and antiscientific when speaking about God. Another reason they do not like to speak about God is because they are tired of hearing about God from people whose involvement with crimes against humanity is well know. What to speak of when the talk about God is permeated by fear-instilling fundamentalism.
OIDA therapy cures this illness by being open towards all mystic traditions. OIDA therapy delivers freedom of thought and the right and need to reject what is not acceptable to common sense and our inner voice. OIDA therapy brings about awareness of how necessary it is to have faith if one wishes to reach the sane behavior area of the healing circle.
OIDA therapy permits one to see the beauty of the influence of faith in real God Consciousness and the danger of its absence. OIDA therapy returns the awareness of the need to consider the importance of God Consciousness for practical and impartial understanding of almost any topic.
OIDA therapy removes the possibility of tyranny in the realm of thought, faith, and free speech due to its understanding of the nature of thought, words, and convictions. As in religious circles, where the talk of God is very natural, OIDA therapy allows us to introduce God to all topics, but being free of the limiting dogmatism of certain religious groups and narrow minded prejudiced conceptions.
OIDA therapy opens one’s awareness to the beauty of transcendental thought.
OIDA therapy shows how easily divine conceptions and teachings have been misused by those who have no faith themselves but craftily use the faith of others to exploit them in different ways. Unless such topics are understood, the mind of the OIDA therapy patient will remain affected by fear of further deceptions.
OIDA therapy conversations involving God can help greatly in this regard, taking into account the basic faith in the generating powers of Mother Nature as was present in the ancient cultures of mother earth.
Today’s social anthropologists may discuss such historical elements of human faith under their atheistic prejudice, and thus miss the point of their own transcendental nature as living souls maintained by that very nature whose transcendental characteristic they ridicule or ignore.
Unfortunately, often times they themselves are amongst the victims of substance abuse and depression. Thus, they can also greatly benefit by studying the nature of the healing circle under the influence of OIDA therapy God-centered conversations.
A second very interesting aspect of OIDA therapy, is the old transcendental tradition of having the freedom and need to ask questions of any nature by the help-seeking patient. OIDA therapy provides information about the tradition and the questions and answers present in different mystical faiths. This, however, cannot fully substitute the personal experience of sitting at the feet of a self-realized master and receiving his answers to our doubts.
OIDA therapy God-centered conversations, however, can remove many fears and doubts about our own faith and need for further spiritual development. Thus, it can open the path towards finding personal spiritual guidance in the patient. This principle takes us to the second general OIDA therapy, the question and answer therapy.
(2) The OIDA Question and Answer Therapy:
OIDA therapy calls for open discussion and questioning. The entire world is made up of questions and answers. OIDA therapy allows us to present classical questions, and we can see what the different mystical traditions have given us as answers.
OIDA therapy gives the patient the feeling that faith can only become strong when his basic doubts about God and human duties are diminishing.
The nature of the soul and its responsibilities are central issues of such conversations. If people are afraid to ask questions and express their doubts, the natural joy of expanding consciousness cannot manifest.
Thus, this OIDA “question and answer” therapy program may be either a personal therapy or group therapy that opens doors, allowing us to revise any misconceptions we may have about faith.
Questionarios oida
INTRODUCTION TO
QUESTIONNAIRES
There are two simple general OIDA therapies:
(1) The therapy in speaking about God:
Due to atheistic propaganda, it has become increasingly rare to find people speaking about God. They usually feel foolish, superstitious, and antiscientific when speaking about God. Another reason they do not like to speak about God is because they are tired of hearing about God from people whose involvement with crimes against humanity is well know. What to speak of when the talk about God is permeated by fear-instilling fundamentalism. OIDA therapy cures this illness by being open towards all mystic traditions. OIDA therapy delivers freedom of thought and the right and need to reject what is not acceptable to common sense and our inner voice. OIDA therapy brings about awareness of how necessary it is to have faith if one wishes to reach the sane behavior area of the healing circle. OIDA therapy permits one to see the beauty of the influence of faith in real God Consciousness and the danger of its absence. OIDA therapy returns the awareness of the need to consider the importance of God Consciousness for practical and impartial understanding of almost any topic. OIDA therapy removes the possibility of tyranny in the realm of thought, faith, and free speech due to its understanding of the nature of thought, words, and convictions. As in religious circles, where the talk of God is very natural, OIDA therapy allows us to introduce God to all topics, but being free of the limiting dogmatism of certain religious groups and narrow minded prejudiced conceptions. OIDA therapy opens one’s awareness to the beauty of transcendental thought. OIDA therapy shows how easily divine conceptions and teachings have been misused by those who have no faith themselves but craftily use the faith of others to exploit them in different ways. Unless such topics are understood, the mind of the OIDA therapy patient will remain affected by fear of further deceptions. OIDA therapy conversations involving God can help greatly in this regard, taking into account the basic faith in the generating powers of Mother Nature as was present in the ancient cultures of mother earth. Today’s social anthropologists may discuss such historical elements of human faith under their atheistic prejudice, and thus miss the point of their own transcendental nature as living souls maintained by that very nature whose transcendental characteristic they ridicule or ignore. Unfortunately, often times they themselves are amongst the victims of substance abuse and depression. Thus, they can also greatly benefit by studying the nature of the healing circle under the influence of OIDA therapy God-centered conversations.
A second very interesting aspect of OIDA therapy, is the old transcendental tradition of having the freedom and need to ask questions of any nature by the help-seeking patient. OIDA therapy provides information about the tradition and the questions and answers present in different mystical faiths. This, however, cannot fully substitute the personal experience of sitting at the feet of a self-realized master and receiving his answers to our doubts. OIDA therapy God-centered conversations, however, can remove many fears and doubts about our own faith and need for further spiritual development. Thus, it can open the path towards finding personal spiritual guidance in the patient. This principle takes us to the second general OIDA therapy, the question and answer therapy.
(2) The OIDA Question and Answer Therapy:
OIDA therapy calls for open discussion and questioning. The entire world is made up of questions and answers. OIDA therapy allows us to present classical questions, and we can see what the different mystical traditions have given us as answers. OIDA therapy gives the patient the feeling that faith can only become strong when his basic doubts about God and human duties are diminishing. The nature of the soul and its responsibilities are central issues of such conversations. If people are afraid to ask questions and express their doubts, the natural joy of expanding consciousness cannot manifest. Thus, this OIDA “question and answer” therapy program may be either a personal therapy or group therapy that opens doors, allowing us to revise any misconceptions we may have about faith.
QUESTIONNAIRES
There are two simple general OIDA therapies:
(1) The therapy in speaking about God:
Due to atheistic propaganda, it has become increasingly rare to find people speaking about God. They usually feel foolish, superstitious, and antiscientific when speaking about God. Another reason they do not like to speak about God is because they are tired of hearing about God from people whose involvement with crimes against humanity is well know. What to speak of when the talk about God is permeated by fear-instilling fundamentalism. OIDA therapy cures this illness by being open towards all mystic traditions. OIDA therapy delivers freedom of thought and the right and need to reject what is not acceptable to common sense and our inner voice. OIDA therapy brings about awareness of how necessary it is to have faith if one wishes to reach the sane behavior area of the healing circle. OIDA therapy permits one to see the beauty of the influence of faith in real God Consciousness and the danger of its absence. OIDA therapy returns the awareness of the need to consider the importance of God Consciousness for practical and impartial understanding of almost any topic. OIDA therapy removes the possibility of tyranny in the realm of thought, faith, and free speech due to its understanding of the nature of thought, words, and convictions. As in religious circles, where the talk of God is very natural, OIDA therapy allows us to introduce God to all topics, but being free of the limiting dogmatism of certain religious groups and narrow minded prejudiced conceptions. OIDA therapy opens one’s awareness to the beauty of transcendental thought. OIDA therapy shows how easily divine conceptions and teachings have been misused by those who have no faith themselves but craftily use the faith of others to exploit them in different ways. Unless such topics are understood, the mind of the OIDA therapy patient will remain affected by fear of further deceptions. OIDA therapy conversations involving God can help greatly in this regard, taking into account the basic faith in the generating powers of Mother Nature as was present in the ancient cultures of mother earth. Today’s social anthropologists may discuss such historical elements of human faith under their atheistic prejudice, and thus miss the point of their own transcendental nature as living souls maintained by that very nature whose transcendental characteristic they ridicule or ignore. Unfortunately, often times they themselves are amongst the victims of substance abuse and depression. Thus, they can also greatly benefit by studying the nature of the healing circle under the influence of OIDA therapy God-centered conversations.
A second very interesting aspect of OIDA therapy, is the old transcendental tradition of having the freedom and need to ask questions of any nature by the help-seeking patient. OIDA therapy provides information about the tradition and the questions and answers present in different mystical faiths. This, however, cannot fully substitute the personal experience of sitting at the feet of a self-realized master and receiving his answers to our doubts. OIDA therapy God-centered conversations, however, can remove many fears and doubts about our own faith and need for further spiritual development. Thus, it can open the path towards finding personal spiritual guidance in the patient. This principle takes us to the second general OIDA therapy, the question and answer therapy.
(2) The OIDA Question and Answer Therapy:
OIDA therapy calls for open discussion and questioning. The entire world is made up of questions and answers. OIDA therapy allows us to present classical questions, and we can see what the different mystical traditions have given us as answers. OIDA therapy gives the patient the feeling that faith can only become strong when his basic doubts about God and human duties are diminishing. The nature of the soul and its responsibilities are central issues of such conversations. If people are afraid to ask questions and express their doubts, the natural joy of expanding consciousness cannot manifest. Thus, this OIDA “question and answer” therapy program may be either a personal therapy or group therapy that opens doors, allowing us to revise any misconceptions we may have about faith.
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